Pubbe Pāṭaliputtamhā vane vanacaro caraṁ,
Formerly a woodman from Pāṭaliputta, while roaming in a forest,

Kuntikinnariyā saddhiṁ saṁvāsaṁ kappayī kira. [520]
it seems, became intimate with a harpy Kinnarī (masc.: kinnara) have a bird‘s wings and legs, and a human’s torso and head. In Greek mythology the harpy is exactly the same, though under the influence of Christianity they were later demonised.02 called Kuntī.

Tena saṁvāsam-anvāya dve putte janayī tu sā, Mhv: duve.03
As a consequence of that she gave birth to two sons,

Mahāvaruṇatherassa kāle pabbajja santike,
In time they received the going-forth in the presence of the Elder Mahāvaruṇa,

Arahattaṁ pāpuṇiṁsu chaḷabhiññāguṇaṁ ubho. [522]
and they both attained Worthiness with the virtue of the six psychic powers.

Pāde kīṭavisenāpi phuṭṭho jeṭṭho savedano,
(Later) the elder was stung on the foot by a poisonous insect and was suffering,

āha puṭṭho kaṇiṭṭhena bhesajjaṁ pasataṁ ghataṁ. [523]
and when asked by his younger brother he said (he needed) a measure of medicinal ghee.

Thero nivedanaṁ Rañño gilānavattato pi so Mhv: gilānapaccaye pi ca.04sappi-atthañ-ca caraṇaṁ pacchābhattaṁ paṭikkhipi. [524]
The Elder opposed informing the King of the existence of that illness and roaming for ghee after the (morning) meal. The reason being to maintain the Disciplinary rules, which state that a monk cannot ask for for his needs without being invited, and cannot seek for food after the morning meal. 05

mahājanā pi teneva pasannā Buddhasāsane. [535]
and through that the mutlitude gained faith in the Awakened One's Dispensation.

Kuntiputtā duve Therā te lokahitakārino,
Kuntī's two sons were Elders who sought the benefit of the world,

nibbāyiṁsu Asokassa Rañño vassamhi aṭṭhame. [536]
they passed away in King Asoka's eighth year (as King). According to MhvṬ this story was introduced here as it began the increase in the success of the Dispensation, which led to rogue monks entering the Community, which is related next.15